सीत" इत्युद्भीथावयवभूतप्रणवविषयं छंन्दोगानाम् ।" हन्तासुरान् यज्ञ उद्भीथेनात्ययाम इतेि तु वाजिनां कृत्स्नोद्भीथवेिषयमिति रूपभेदाद्विद्या- भेदः; यथैकस्यामपेि शारूायामुद्भीथीपासने' हिरण्मयपुरुषद्दष्टेः परोवरी- यस्त्वादिविशिष्टदृष्टिर्भिद्यते ॥
संज्ञात्तश्चेत्तदुक्ततमस्ति तु तदपि ॥ ८ ॥
उद्गीथविद्येति संज्ञैक्याद्विर्यैक्यमुक्तं चेत्, विधेयभेदेऽपि संज्ञैक्य- मस्त्येव ; यथा नैयमिकाग्निहोत्रे कुण्डपायेिनामयनाग्हिोत्रे चेत्येवमादिषु ॥|
the Udgitha is said to be the object of the meditation in the text-' Let him meditate on the syllable 'Om' as Udgitha' (Chand. 1-1-1). Brhadaranyakopanisad begins with the passage, ' Let us overcome the Asttras at the sacrifice by means of the Udgitha' (Brh. 1-3-1). Here the meditation refers to the whole of the Udgitha as the object. Hence these Vidyas are considered to be different from each other due the difference in their forms. As regards the meditation on the Udgitha. in the text of the same S'akha. the Highest Self is viewed as of golden colour and He is also viewed differently as possessing the attributes of being higher than the high.
8. SamjnataS'cet taduktamasti tu tadapi
If it be said so on account of the common term; that also is there. If the Vidyas mentioned in the two texts are held only one, as they possess the common term of Udgitha, the common term persists, even where the object of injunction differs. Take for instance the term 'Agnihotra', which applies to 1 उपासनं A I, M 2;
